Culture
Prominent Festivals of Tangkhul Tribe
Current Updates | Culture | TS Shimreingam Angelus | 15-Jun-2021
Nearly a century back, when Christianity, under the denominational name of the American Baptist Mission, reached Tangkhul, the missionaries of foreign origin could not fairly understand the believe and practices of the Tangkhul People, their culture, customary values and traditions. To them, these appeared to be too primitive, idolatrous and animistic. These so-called Christian Missionaries drove them, the natives, to disregard and denounce all their cultural values and practices, and even their valued cultural habits and dresses. They were determined to impose a kind of a belief, which, they presumed, is far superior and refined than the beliefs and practices of our ancestors in vogue then. What great plunder and disastrous misreading, and wrongful mistake! It took the people nearly half a century to realize that this was wrong. But we accuse no one, because, we understand that they were foreigners, foreign culturally and ethnically, and it will be too presumptuous on our part to expect them to instantly understand and adapt to our ways of believe and living. But it is also true, that they were overzealous to convert, not Christianize, our people even at the cause of our cultural identity. Still, we must gratefully acknowledge and appreciate their humane service in the field of education.
The fact however was, our ancestors were God-fearing and politically aware of good governance. They were but agriculturalists, active throughout the year with seasonal activities following the lunar cycle, each accompanied by festive rituals, invoking the blessing of “Kazing Ngalei Kasa Akhava” (God, the Creator of Heaven and Earth) at the onset and at the end of every agricultural activity to beseech and in thanksgiving. Prominent festivals of Tangkhul Community are 1. Luira, 2. Luimani, 3. Yarra, 4. Mangkhap, 5. Maawonzai, 6. Maa Khungkashat, 7. Chumpha 8. Longra Khamang and 9. Thishām. All these festivals are agro-based festivals except the last one, which is a sacred festival of bidding farewell to the dead.
LUIRA
Luira means ground digging or field tilling. After a restful Winter season, when the weather warms up a little, Luira festival commences with digging the ground beds for paddy seed sowing and planting other seedlings for the year. It is essentially a seed sowing festival. The festive activity is first initiated by the King and the Queen of the village. Having sown the paddy and planted the other seedlings, they lay out food as oblation and pour drinks as libation to God, the King of Heaven and Earth, imploring His blessing for the healthy growth of the seeds, sown, then rest for their day meal. The following day, the rest of the villagers would venture to their fields to sow seeds in like manner. Subsequently, the celebrations and feastings followed wherein friends and guests are warmly welcomed and food and drinks served in abundance. During the day, various sports competitions are held, but a very Special highlight of the day is the “Laa Khanganui” the Damsel Virgin dance. This festival usually begins in the beginning of March, but in warmer areas, the celebration takes of little early.
LUIMANI (LOUMANI)
Having completed the seed sowing and planting, and even as the new shoots begin to grow heralding the sprouting of the sown and planted seeds, house holders starts preparation for the rigorous labour ahead; tools and implements are sharpened, fixed and oiled. Then a day of rest is observed offering special food items to the Lord God, the Creator of Heaven and Earth.
YARRA
Yarra is a festival of the Youth. It is celebrated just before the cultivation season begins. In days of old, there is a saying, “Many children means prosperity.” This is true, as in those days, no schooling was there and so, more manpower to cultivate the fields lead to prosperity. Most strenuous labour being preparation the field and transplantation, it was normally left to the abled young bodies in the family. It is a feast to feed and nourish them with lots of delicious eats and drinks and merry making. Singing of folk songs and competing in various indigenous games were some of the highlights of this festival. Of course elders and children also celebrate the festival in groups. This festival falls around the end-part of April or beginning of May.
MANGKHAP
Once the arduous field work is completed, Mangkhap festival is celebrated to invoke the blessing of the deity of the field, “Lui Philāva” God the Creator and Protector. A chicken is taken to every field, cooked and best portion of the cooked meat with best wine are offered to Lui Philāva. Leaves of herbs are plucked and spread around the field to ward off pests and germs. Pork fats are oiled on the leaves of the paddy, praying that they shine like the fat. Remaining portion of the Chicken is then consumed by those who go to the field. As a sign of carrying away the pest and germs from the paddy field, people return home with the herbal leaves. For 2/3 days the restive feasting follows, wherein friends and guests are entertained with lavish eats and drinks. This festival is celebrated in the month July, depending on the arrival of the Monsoon.
MAAWONZAI
As the crops begin to grow luxuriantly, and flower, Maawonzai festival is celebrated. This is a feast for invoking the protection of God, the Creator of Heaven and Earth so that the growing crops are not harmed by pests, weather and natural calamity. The footpaths leading to the fields are cleaned and repaired in festivity. This also called “Shonzan Katā.”. Maawonzai is observed in the month of October.
MAA KHUNGKASHAT/DHARREO
As the crops begin to mature and ripen, the first few crops are plucked and offered to God the Protector and Provider. The poorer families can now pluck the ripen ears of paddy, dry them and use them. Hungpung village, being eldest of the Chiefs, strictly observes and preserves these cultural rituals, customary practices and traditions. Of late, they had initiated a special market day to celebrate this Festival known as DHARREO MARKET DAY. Dharreo means plucking of fresh crops. This festival is celebrated in the later part of October.
CHUMPHA
Chumpha means cleansing of the granary. Handling of the granary is the honoured role of the mother or her daughter in place. Hence, in this festival, the mother or the daughter in her place acts as the priestess. The ritual of this festival is done in the night. All males have to go out of the house, taking with them all kind of implements, dresses and materials they use and spent the night partying in the outskirts of the village with friends and neighbours. All through the night, the mother-priestess will pray and offer drinks as libation to the deity of the home, “Shim Philāva,” the God, who protects and sustains the family. At dawn, she will signal the man folk to come home, and take the new rice and curry, she had prepared, boiled with a new fire, using freshwater from the spring wells, which were emptied and cleaned earlier. Friends and guests are entertained lavishly during this festival. Men folk then begin sound their trumpets. This festival is celebrated by October end.
THISHĀM
Thishām is a festival of bidding farewell to those who had died during the year. This is the only festival observed apart from the agricultural activities of the Tangkhuls. The Tangkhuls believe in the life after dead. They believe the soul of the deceased lingers on around the family until the Thishām ritual is performed. This ritualistic festival is celebrated in the month of January. For those who passed away after observance of Thisham, a seating place is arranged for them, so also food and drink, till the next Thishām ritual is performed. During this festival, every belonging of the deceased not handed over during the burial are given. This is the faith practice of the ancestors of the Tangkhul Naga Tribe. They were monotheist, unlike the wrongly read former first missionaries (American Baptist), who thought the Tangkhuls were idol worshipers or animist. Because of this believe in the One Godhead, the commandment He had given was no different. This is the reason why the people had qualms of conscience in embracing Christianity.
(The Author is a retired MCS officer, and a prominent Catholic leader amongst the Tangkhul tribe. The piece written is from own knowledge, therefore personal)
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